Johann: No need to use all possibilities for merits for one alone but good to invite others to join and become more independend till free.

2019 Jan 15 15:04:39

Johann: no requirement to do all, merits step by step. "The path to nibbana is hard", they say, and don't do even little steps, Nyom. As inspired, its at least a working and concentration camp, Devas delight in creation, Devas having contr. over the creation of others.

* Johann : In conversation with Upasaka Jens it accured to be worthy of some further explainings and to investigate the issue here.

Sharing of merits, giving chance to participate on merits (deeds which clean the mind, e.g. benefical deeds for long time happiness), pi. Pattānuppadāna, is one of the ten meritorious actions (puñña) and like all skillful actions (kusalakamma), an act of letting go/giving up (vossagga) of what is not really ones own but hold as such.

Like all meritorious deeds sharing, letting others take part on merits, serves for strengthen right view.

Others then by sharing material things, one gives the chance to participate on ones good deeds and the joy with it. If someone is able to gain sympathetic joy, one gains a share of it.

Next to the own bringing to attation "this was a good deed, this was meritorious", one gives others the possibility to think in an appreciating way of good deeds as well. Within a group or relation, the letting have part on good things, helps also for orientation and possible correction and improvement of what is good and praiseworthy.

The way of thinking, or sublime mind state toward meritorious actions, sympathetic joy, is called muditā, and is one of the four sublime dwellings (brahmavihāra).

Next to general giving of a share, one trains him/herself also in regard of expressions of gratitude and dedicates ones merits foremost for those people which one owes gratitude: ones parents, teachers, giver of good... , and enlarges that toward all beings in the universe, if possible.

Who ever might be capable to rejoice also with the deed, gains a "share" of the merits, or the possibility to rejoice in a way to take even physical part in doing good.

Usually such invitation is made by the expression "Anumodanā!": An invitation to rejoice and tell further about it.

The act of sharing of merits is again a way of letting go, letting go of what is normally taken and hold as ones own. It's somehow as if one has earned a cake by hard labor. Now one does not hide it and eat it alone, by invites all others to eat as well, or better let others eat it.

Such a deed works against stinginess, closefistedness, holding on accumulated (macchariya). Only if one lets go of all that one holds for his own, one is able to gain good concentration (Jhāna), path and fruits. See Macchariya Suttas .

One may compare it also with material gains: Given one has earned a car. Not like usually presenting one through it and possible wishing that envy of others or estimate of one self increases, one gives way that other "decorate" them as well with it, and who ever likes to use it, may do so. Who ever is in need, may use it.

By sharing of merits, like by sharing goods, one does not really lose something at least but the opposite. Good increases by by further sacrify and letting go. This leads piece by piece, level by level, to the unbound.

People with wrong view, or false shame, are not capable to give or share without gaining something in return.

Especially in the west or in modern world its mostly frowned upon sharing meritorious and on the opposit on it the sharing of lustful is practiced with delight: telling about victory outwardly, sense pleasure, identification... (one might think on pop stars, lables, group identification...)

After meritorious deeds, for instance having engaged in generous deeds, having been virtuous, after meditation, listening to the Dhamms, teaching Dhamma, taking refuge or precepts, what ever good deed, it is therefore practiced to share those merits, at least as an act of goodwill (mettā) "may all beings be happy", and compassion (karuna) "may all beings be helped", toward all other beings.

Here a common dedication of merits in the tradition, which reflects the meaning good as well:

Not at least the Anusatis (reflections, bringing to mind) cāgānussati (Remembering ones "own" qualities of generosity), sīlānussati (Remembering on "own" virtue and moral) and devatānussati (Remembering on "own" qualities, equal of those of Devas/Gods) are fundamental items of meditation to possible access right concentration. Having done the base for it, it should be used for higher.

My person like to note that the following essays by lay people, often bend to fast into the area of "equanimity" or even leave the topic.

As told, the topic is one of the most difficult for modern, "enlightened", or western influenced people: mosty not beloved, since it requires a lot of giving up and letting go. But on the other, right, hand, right joy is the prerequisite for path, fruits, progress and Nibbana.

An invitation for rejoicing with, if recognized and discerned rightly, or a confrontation with something skillful, right or liberating, will be responsed (mentaly) with joy and verbal regarded with a joyful "Sādhu" (very good, or excellent) or more ceremonial by forwarding it as well "Sādhu, Sādhu, Anumodanā!". Bodily it would be adressed with an appreciating attitude and shining.

One can compare it with more wordily sympathetic joy and appreciation expression of "bravo" and bodily by clapping hands, applause and devotion. But wordily sympathetic joy is always connected with sensuality, accumulation and identification, or much more raw quality.

If macchariya (stinginess: holding on to what has been made ones own, what is owned) and envy (issa) are very present, one might be not able to develope sympathetic joy in regard of wordily accumulations of others, thinking: "Nothing special", "Everbody can do this", "there is better", "I could do it as well if I like to" or "No match for mine".

Envy and stingy people put themselves, althought though differently, in a low, poor and demanding position without joy. Others then them, someone who is sharing even his small good gains, or is capable to rejoice with others, even small, good gains, gives it appreciation, stands in the position of someone more sublime, richer and one who gives and shares. A poor person (in mind) can not give.

It's not assumed or generated equanimity, or indifference which leads to higher, more refined happiness and wellbeing, but to recognize the right as right, which leads into the right direction and real joy. And it is by this way, that right relaxing, satisfaction, non-craving and real and rightously equanimity is reached.

Against common and broady spread view and way of teaching, capacity of discrimination between good and bad, right and wrong, skillful and unskillful kusala und akusala is actually more sublime and for the gainigs on the path more importand than what ever gross or refined "equal-legitimation", especially if discerning of right and wrong is not clear yet.

Namo tassa bhagavato arahato sammā-sambuddhassa

Having investigated and scrutinized, one speaks dispraise of one who deserves dispraise. (2) Having investigated and scrutinized, one speaks praise of one who deserves praise. (3) Having investigated and scrutinized, one is suspicious about a matter that merits suspicion. (4) Having investigated and scrutinized, one believes a matter that merits belief.

There are, those four kinds of persons found existing in the world. Of those four, the one that is the most excellent and sublime is the one who speaks dispraise of someone who deserves dispraise, and the dispraise is accurate, truthful, and timely; and who also speaks praise of someone who deserves praise, and the praise is accurate, truthful, and timely. For what reason? Because what excels, is knowledge of the proper time to speak in any particular case."

In reference to benefit of being capable to rejoice with other peoples gain:

Namo tassa bhagavato arahato sammā-sambuddhassa

The Story of TissaWhile residing at the Jetavana monastery, the Buddha uttered Verses (249) and (250) of this book, with reference to Tissa, a young bhikkhu.

Tissa, a young bhikkhu, had a very bad habit of disparaging other people's charities and good deeds. He even criticized the charities given by such renowned donors like Anathapindika and Visakha. Besides, he boasted that his relatives were very rich and were like a well where anyone could come for water. Hearing him boast thus, other bhikkhus were very sceptical; so they decided to find out the truth.

Some young bhikkhus went to the village from where he came and made enquiries. They found out that Tissa's relatives were all poor and that all this time Tissa had only been making a vain boast. When the Buddha was told about this, he said, "Bhikkhus, a bhikkhu who is displeased with others receiving gifts and offerings can never attain Magga and Phala."

Then the Buddha spoke in verse as follows:

Verse 249 People give according to their faith and their devotion; one who is displeased with others receiving food and drink cannot attain concentration (samadhi) by day or by night.

Verse 250 He who has this feeling of displeasure cut off, uprooted and removed, will surely attain concentration (samadhi) by day or by night.